475. And have washed their robes, signifies the removal of falsities by means of temptations. This is evident from the signification of "to wash," as being to purify from falsities and evils, consequently to remove them; for the evils and falsities that are with man, spirit, and angel, are not taken away, but are removed, and when they have been removed the appearance is that they have been taken away (respecting this see in The Doctrine of the New Jerusalem 166, 170) thence "to wash" signifies to remove falsities, and thus to purify. Also from the signification of "robes," as being protecting truths in general (of which above, n. 395; but "robes" here, before they have been washed and made white, signify falsities from which they have [not yet] been purified; for those who are in falsities from ignorance appear in the spiritual world at first in dusky garments of diverse colors, and while they are in temptations in filthy garments; but when they come out of temptations they appear in white robes, glistening according to their purification from falsities. Each one in the other life appears in garments according to the truths and according to the falsities that are with him; ¹ this is why "garments" signify truths, and in the contrary sense falsities (See above, n. 195, 271). From this the signification of "they have washed their robes and have made them white" can be seen.

[2] In ancient times, when all the externals of the church were representative and significative of things spiritual and celestial, washings were made use of, and they represented purifications from falsities and evils; "washings" had this signification because "waters" signified truths, and "filth" falsities and evils, and all purification from falsities and evils is effected by truths (that "waters" signify truths see above, n. 71). This is why washings were instituted with the sons of Israel by command; for with them there was a representative church, all things of which were significative of things spiritual, and "washings" signified purifications from falsities and evils, and thence regeneration. For this purpose:

A laver of brass was placed at the entrance of the tent of meeting (Exodus 30:18-20);

Also lavers of brass were placed outside of the temple, one great laver which was called the sea of brass, and ten smaller ones (1 Kings 7:23-39).

[3] Because of this signification of "washings," when Aaron and his sons were consecrated to the priesthood:

Moses was commanded to wash them with water at the entrance of the tent, and thus to sanctify them (Exodus 29:4; 40:12; Leviticus 8:6);

for the priests represented the Lord in relation to Divine good, as kings represented Him in relation to Divine truth, consequently the priests represented also the Divine holiness which is pure without blemish. Aaron and his sons were inducted into this representation by the washing by Moses; therefore it is said that "thus they should be sanctified," although no sanctity was conferred upon them by the washing.

[4] It was therefore also commanded that:

Aaron and his sons should wash their hands and feet before entering into the tent of meeting, and before they came near to the altar to minister; and it is said that they were to do this that they die not; and that it should be to them a statute of an age (Exodus 30:18-21; 40:30, 31).

Also that Aaron should wash his flesh before he put on the garments of ministry (Leviticus 16:4, 24).

"Washing the hands and feet" signified the purification of the natural man, and "washing the flesh" the purification of the spiritual man. It was therefore commanded also:

That the Levites should be sanctified by being sprinkled with the water of expiation, and by causing a razor to pass over their flesh, and that they should wash their garments (Numbers 8:6, 7).

This was done to the Levites because they ministered in the external things of the church under Aaron and his sons, and the purification of the external things of the church was represented by the sprinkling of the water of expiation, by shaving the hairs of the flesh, and by washing the garments.

[5] Furthermore, all who were made unclean by touching unclean things also washed themselves and their garments, and were said to be made clean thereby, as:

Those who ate of the dead body of a clean beast, or of what was torn (Leviticus 17:15, 16).

One who touched the bed of one who had an issue, or sat upon the vessel that he sat on, or who touched his flesh (Leviticus 15:4-12).

It was also commanded that the leper, after his cleansing, should wash his garments, shave off his hair, and wash himself with water (Leviticus 14:8, 9).

Also that such vessels as had become unclean by the touch of the unclean, should be passed through water (Leviticus 11:32; besides other statutes).

He is much mistaken who supposes that those who washed their flesh or hands and feet, or garments, were cleansed and sanctified, that is, purified from their sins; for sins are not washed away or taken away by water as filth is, but they are washed away, that is, removed, by means of truths and a life according to them, and this alone was what was represented by the washings; for "waters" signify truths, and truths when there is life according to them, purify the man.

[6] That these external things contribute nothing to purification from evils and falsities, is clearly taught by the Lord in Matthew:

Woe unto you Scribes and Pharisees, hypocrites! for ye cleanse the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first the inside of the cup and of the platter that the outside of them may become clean also (Matthew 23:25, 26).

Like things were taught by the Lord when the Jews and Pharisees rebuked His disciples for not washing their hands before eating, for He taught:

That by this a man is not rendered unclean, but by every evil that goeth forth from the heart (Matthew 15:1-2, 19-20; Mark 7:1-23; Luke 11:38, 39).

From this it can be seen that the Jews by their washings were never sanctified and cleansed from their spiritual defilements, which are the evils going forth from the heart, since these evils reside within; and in the world they have nothing in common with the filth that adheres to the body. It is said that "the inside of the cup and platter must be cleansed that the outside may become clean also;" for the outside with man cannot be cleansed until the inside is cleansed, for the outside is cleansed by means of the inside. "The cup and platter" signify the interiors and exteriors of man, which receive truth and good, for the cup is what contains wine, and the platter is what contains food, and "wine" signifies truth, and "food" has a similar signification as "bread," namely, good. This makes clear the signification in the spiritual sense of "cleanse first the inside of the cup and of the platter, that the outside may become clean also."

[7] What the Lord says here has a similar meaning as His washing the feet of the disciples, respecting which He thus said to Peter, in John:

He that hath bathed needeth not save to wash his feet, but is wholly clean (John 13:10).

"He that hath bathed" signifies one who is inwardly clean; and "needeth not save to wash his feet" signifies that then he must be cleansed outwardly, for "the feet" signify the external or natural man (See above, n. 69). More may be seen respecting this arcanum in The Doctrine of the New Jerusalem 179, 181; and in Arcana Coelestia, where the following are made clear: For a man to be purified, both the internal or spiritual and the external or natural must be purified, and the external by means of the internal, n. 3868, 3870, 3872, 3876, 3877, 3882. The internal man is purified before the external, because the internal is in the light of heaven, and the external in the light of the world, n. 3321, 3325, 3469, 3493, 4353, 8746, 9325. The external or natural man is purified by the Lord through the internal or spiritual, n. 3286, 3288, 3321. A man is not purified until the external or natural man is also purified, n. 8742-8747, 9043, 9046, 9061, 9325, 9334. If the natural man is not purified the spiritual man is closed up, n. 6299; and in respect to the truths and goods of faith and love, it is as it were blind, n. 3493, 3969). The internal man is purified by knowing, understanding, and thinking the truths of the Word, and the external man by willing and doing them. This makes clear how the Lord's words to Peter must be understood, "He that hath bathed needeth not save to wash his feet;" likewise how the Lord's words to the Pharisees must be understood, "cleanse first the inside of the cup and of the platter, that the outside may become clean also."

[8] That the internal man is purified by truths which are of faith, and the external by a life according to them, is meant also by these words of the Lord:

Except one be born of water and of the spirit he cannot enter into the kingdom of God (John 3:5).

"Water" signifying the truths of faith, and "spirit" a life according to them.

[9] From this it can now be seen what "washing" signifies in the following passages. In Ezekiel:

I washed thee with waters; yea, I rinsed away thy bloods from upon thee, and I anointed thee with oil (Ezekiel 16:9).

This was said of Jerusalem, by which the church is signified; its purification from falsities and from evils is signified by "I washed thee with waters; yea, I rinsed away thy bloods from upon thee," "to wash with waters" signifying to purify the church by truths, and "to rinse away the bloods" signifying purification from falsities and evils. To imbue the church with the good of love is signified by "I anointed thee with oil," "oil" meaning the good of love.

[10] In Isaiah:

When the Lord shall have washed away the filth of the daughters of Zion, and shall have washed away the bloods of Jerusalem out of the midst thereof, in the spirit of judgment, and in the spirit of cleansing (Isaiah 4:4).

"To wash away the filth of the daughters of Zion" signifies to purify the affections of those who are of a celestial church from the evils of love of self, "filth" meaning the evil of the love of self," "daughters" the affection, and "Zion" the church that is in love to the Lord, which is therefore called a celestial church; "to wash away the bloods of Jerusalem" signifies to purify the same affections from the falsities of evil, "bloods" meaning the falsities of evil; "in the spirit of judgment and in the spirit of cleansing" signifies by means of the understanding of truth and the affection of truth, "spirit" meaning the Divine truth proceeding from the Lord, "the spirit of judgment" the understanding of truth therefrom, and "the spirit of cleansing" the spiritual affection of truth, for that is what cleanses.

[11] In Job:

If I shall wash myself in waters of snow, and cleanse my hands with soap, yet wilt thou plunge me into the pit, and mine own garments shall abhor me (Job 9:30, 31).

This means that if one attempts to purify himself by his own efforts, although by means of truths and goods that are or that appear to be genuine, he will yet lead himself into falsities; "to wash oneself" means to purify oneself; "waters of snow" mean truths that are or that appear to be genuine; "soap" means the good from which they come, and "the pit" falsity. That from this come truths falsified is meant by "mine own garments shall abhor me;" "garments" meaning truths, which are said "to abhor one" when they are falsified, and this is done when man from self-intelligence speculates and draws conclusions.

[12] In Moses:

He washed his vesture in wine, and his covering in the blood of grapes (Genesis 49:11).

This is said of Judah, by whom is here meant the Lord in relation to Divine truth; that He altogether purified this in His Human, when He was in the world, is signified by "he washed his vesture in wine, and his covering in the blood of grapes," "vesture" and "covering" signifying His Human, and "wine" and "the blood of grapes" Divine truth. (This may be seen explained in Arcana Coelestia 6377, 6378.)

[13] That "to wash" signifies to purify from falsities and evils is clearly evident in Isaiah:

Wash you, make you pure; put away the evil of your doings from before Mine eyes; cease to do evil (Isaiah 1:16).

Because "to wash" signifies to put away falsities and evils, it is added, "put away the evil of your doings from before Mine eyes; cease to do evil."

[14] In Jeremiah:

Wash thine heart from wickedness, O Jerusalem, that thou mayest be saved. How long shall the thoughts of thine iniquity lodge in the midst of thee? (Jeremiah 4:14).

This has a similar signification. In David:

Wash me from mine iniquity, and cleanse me from my sin. Thou shalt purge me with hyssop, and I shall be clean; Thou shalt wash me, and I shall be whiter than snow (Psalms 51:2, 7).

Here "to wash" plainly means to purify from falsities and evils, for it is said, "Wash me from iniquity, and cleanse me from sin," and afterwards, "Thou shalt wash me, and I shall be whiter than snow;" "to wash from iniquity" means from falsities, and "from sin" means from evils, for "iniquity" is predicated of falsities, and "sin" of evils; and because the water of expiation was prepared from hyssop, it is said, "Thou shalt purge me with hyssop and I shall be clean. "

[15] In Jeremiah:

Although thou shalt wash thee with niter and take thee ² much soap, thine iniquity shall still retain its spots before Me (Jeremiah 2:22).

Here, too, it is clear that washings only represented and thence signified spiritual washings, which are purifications from falsities and evils, for it is said, "Although thou shalt wash thee with niter, and take thee much soap, thine iniquity shall still retain its spots."

[16] Thus also in David:

In vain have I cleansed my heart, and washed my hands in innocence. All the day have I been plagued, and in the mornings was my reproof (Psalms 73:13, 14).

"To wash the hands in innocence" means to bear witness that one is innocent and pure from evils and falsities; for washing the hands was a testification of innocence; as can be seen also from the fact that:

Pilate washed his hands and said, I am innocent of the blood of this righteous person (Matthew 27:24).

[17] Because "washings" signified purifications from falsities and evils, and "one blind" signified those who do not see truths, and are therefore in falsities:

The Lord told the blind man whose eyes He anointed with clay made with spittle, to wash himself in the pool of Siloam, and when he had washed himself he came seeing (John 9:6, 7, 11, 15).

The "blind man" here represented those who can see nothing of truth because they are sensual, and see only those things that appear before the external senses, from which come fallacies instead of truths, and to the confirmation of these they apply the sense of the letter of the Word; "the clay made of spittle" signifies sensual truth, such as the Word contains for such persons; "the waters of the lake or pool of Siloam" signify the truths of the Word, for all things, even to the waters in Jerusalem were significative; and "to wash" signifies to purify from fallacies, which in themselves are falsities. From this it can be seen what these things signify in series; for all the miracles and works of the Lord when He was in the world signified Divine celestial and Divine spiritual things, that is, such things as pertain to heaven and the church, and this because they were Divine, and the Divine always operates in ultimates from first things, and thus in fullness; ultimates are such as appear before the eyes in the world. This is why the Lord spoke and the Word was written by means of such things in nature as correspond.

[18] It is similar with the miracle performed on Naaman the leper by command of Elisha, which is thus described in the second book of Kings:

Naaman of Syria, being affected with leprosy, was commanded by a messenger from Elisha to wash himself seven times in the Jordan, and his flesh would come again and he would be clean. At length Naaman went down, and dipped himself seven times in Jordan; and his flesh came again like unto the flesh of a little lad, and he was clean (2 Kings 5:10, 14).

"Naaman a leper of Syria" represented and signified those who falsify the knowledges of truth and good from the Word, for "leprosy" signifies falsifications, and "Syria" the knowledges of truth and good. "The waters of Jordan" signified the truths that introduce into the church, which are the knowledges of truth and good from the Word, for the river Jordan was the first boundary across which the land of Canaan was entered, and "the land of Canaan" signified the church; this is why "the waters of Jordan" signified introductory truths, which are the first knowledges of truth and good from the Word. Because of this signification of "the waters of Jordan," Naaman was commanded to wash himself in them seven times, which signified purification from falsified truths; "seven times" signifies fully, and is predicated of things holy, such as truths Divine are. Because "seven times" has this signification, it is said that "his flesh came again like unto the flesh of a little lad," the flesh coming again signifying spiritual life, such as those have who are regenerated through Divine truths.

[19] Because "the waters of Jordan" signified the truths that introduce into the church, which are the knowledges of truth and good from the Word, and "washing" therein signified purification from falsities, and consequent reformation and regeneration by the Lord, therefore baptism was instituted, which was first performed in Jordan by John (Matthew 3:11-16; Mark 1:4-13). This rite signified initiation into the knowledges from the Word respecting the Lord, His coming, and salvation by Him; and as man is reformed and regenerated by the Lord by means of truths from the Word, baptism was commanded by the Lord (Matthew 28:19); for it is by means of truths from the Word that man is reformed and regenerated, and it is the Lord who reforms and regenerates. (Respecting this more may be seen in The Doctrine of the New Jerusalem 202-209.)

[20] It was said by John:

That he baptized with water; but that the Lord would baptize with the Holy Spirit and with fire (Luke 3:16; John 1:33).

This means that John only inaugurated them into knowledges from the Word respecting the Lord, and thus prepared them to receive Him, but that the Lord Himself regenerates man by means of Divine truth and Divine good proceeding from Him; for John represented the like as Elijah, namely, the Word; "the waters" with which John baptized signified introductory truths, which are knowledges from the Word respecting the Lord; "the Holy Spirit" signifies Divine truth proceeding from the Lord; and "fire" signifies Divine good proceeding from Him; and "baptism" signifies regeneration by the Lord by means of Divine truths from the Word.

[21] Washings were instituted in the ancient churches, and afterwards baptisms in their place, which nevertheless are only representative and significative rites, in order that heaven might be conjoined with the human race, and in particular with the man of the church; for heaven is conjoined to man when man is in ultimates, that is, in such things as are in the world in regard to his natural man, while he is in such things as are in heaven in regard to his spiritual man; in no other way is conjunction possible. This is why baptism was instituted; also the holy supper; likewise why the Word was written by means of such things as are in the world, while there is in it a spiritual sense, containing such things as are in heaven, that is, that the sense of the letter of the Word is natural, while in it there is a spiritual sense. (That by means of this sense the Word conjoins the angels of heaven with the men of the church, may be seen in the work on Heaven and Hell 303-310; and in the small work on The White Horse from beginning to end. That the holy supper likewise conjoins, see in The Doctrine of the New Jerusalem 210-222, and the same is true of baptism.) But he is much mistaken who believes that baptism contributes anything to a man's salvation unless he is at the same time in the truths of the church and in a life according to them; for baptism is an external thing, which without an internal contributes nothing to salvation, but it does contribute when the external is conjoined to an internal. The internal of baptism is, that by means of truths from the Word and a life according to them, falsities and evils may be removed by the Lord, and thus man be regenerated, as the Lord teaches (Matthew 23:26, 27), as explained above in this article.

Poznámky pod čarou:

3325. 'Sell me - as if today - your birthright' means that in the short term the doctrine of truth was apparently prior. This is clear from the meaning of 'selling' as claiming for oneself; from the meaning of 'as if today' as in the short term (for in the internal sense of the Word 'today' means that which is perpetual and eternal, 2838. But to avoid its meaning perpetual and eternal the expression 'as if today' is used, the expression as if indicating that it was so apparently); and from the meaning of 'birthright' as the fact that it - that is to say, the doctrine of truth, which Jacob represents, 3305 - is prior.

[2] By the expressions prior and priority of place, describing the birthright, are meant not only first in time but also first in degree; that is to say, it is a question of which one is to have dominion, good or truth? For until it has been joined to good truth is always prior; or what amounts to the same, until they have been regenerated, people governed by truth believe that truth is prior to and higher than good. That is how it appears at that time; but once truth with them has been joined to good, that is, once they have been regenerated, they see and perceive that truth is posterior and lower than good, and with them good has dominion over truth. This is what is meant by that which Isaac his father told Esau,

Behold, of the fatness of the earth will be your dwelling, and of the dew of heaven from above. And by your sword you will live, and you will serve your brother; and it will be, when you have dominion, that you will break his yoke from above your neck Genesis 27:39-40.

[3] But because within the Church those who are not being regenerated outnumber those who are, and those who are not base their judgements on what is the appearance, it has therefore been disputed, even from ancient times, whether priority of place belongs to truth or to good. With those who have not been regenerated and also with those who are not completely regenerate the opinion prevails that truth is prior, for they have not yet acquired a perception of good; and as long as anybody is without a perception of good he is in the dark or ignorant regarding these matters. But because those who have been regenerated are governed by good itself, they are able to discern from resulting intelligence and wisdom what good is, and that good comes from the Lord and flows in by way of the internal man into the external, doing so constantly without the person being aware of it. They are able to perceive that it joins itself to the truths of doctrine that are in the memory, and that as a consequence good in itself is prior even though it has not appeared so beforehand. This then is why the dispute arose about which one was prior and higher than the other, a dispute which was represented by Esau and Jacob, as well as by Perez and Zerah, Judah's sons by Tamar, Genesis 38:28-30, and also after that by Joseph's sons, Ephraim and Manasseh, Genesis 48:13-14, 17-20. The dispute arises because the spiritual Church is such that it has to be led to good by means of truth, and while being led to good it does not have the perception of good except insofar as this, quantitatively and qualitatively, lies concealed within the affection for truth. At that time it is indistinguishable from the delight of self-love and of love of the world which exists at the same time within that affection and is believed to be good.

[4] Good however is the firstborn, that is, good flowing from love to the Lord and from love towards the neighbour, for no other good is good except that which flows from these. This becomes clear from the fact that life is present within good but not within truth except the life received from good, and from the fact that good flows into truths and gives them life, as may be seen clearly from what has been stated and shown already in 3324 about good and truth. For this reason all in whom love to the Lord and charity towards the neighbour are present are called 'the firstborn'. They were also represented in the Jewish Church by firstborn creatures - that is, when these are understood in the relative sense; for the Lord is the Firstborn, and those people are likenesses and images of Him.

[5] The Lord as regards His Divine Human is the Firstborn. This is clear in David,

He will cry to Me, You are My Father, My God, and the Rock of My Salvation; I will also make Him the Firstborn, supreme over the kings of the earth. My mercy I will keep for Him for ever, and My covenant will stand firm for Him, and I will establish His seed for ever, and His throne as the days of the heavens. Psalms 89:26-29.

This refers to the Lord. And in John,

From Jesus Christ the faithful witness, the Firstborn from mortal men, and Prince of the kings of the earth. Revelation 1:5.

And to fulfil those things that had been written regarding Him and that represented Him He was also the Firstborn Son, Luke 2:7, 22-23.

[6] The Lord also calls 'the firstborn' those in whom love to Him and charity towards the neighbour are present because they are likenesses and images of Him This is clear in John,

The hundred and forty-four thousand purchased from the earth - these are the ones who were not defiled with women, for they are virgins; these are the ones who follow the Lamb wherever He goes; these have been purchased from men as firstfruits (the firstborn) to God and the Lamb, and in their mouth no lie was found, for they are spotless before God's throne. Revelation 14:3-5.

'A hundred and forty-four', or twelve times twelve, stands for those who have the faith that is grounded in charity, 3272, 'thousands' for countless numbers or for them all, 2575, 'virgins' for the good that flows from love to the Lord and from charity towards the neighbour, 2362, 3081, and so for those with whom innocence is present, which is also the meaning of 'following the Lamb' since the Lord by virtue of His innocence is called 'the Lamb'. This is why they are called the firstfruits or the firstborn.

[7] From these quotations it is evident that the Lord as regards the Divine Human was represented in the Jewish Church by firstborn beings, as also are those with whom love to Him is present, for they abide in the Lord. But the firstborn beings mentioned in the Word have a dual representation. They represent the Lord as regards Divine celestial love and as regards Divine spiritual love. The Lord's Divine celestial love is specific to the celestial Church, or to those belonging to that Church, who are called celestial on account of their love to the Lord. The Lord's Divine spiritual love is specific to the spiritual Church, or to those belonging to that Church, who are referred to as spiritual on account of their love to the neighbour. The Lord's Divine love goes out to all, but because people receive it variously - the celestial person in one way, the spiritual in another - it is said to be specific.

[8] Concerning the firstborn beings which represented the Lord as regards Divine celestial love, and also the people who belonged specifically to the celestial Church, the following is said in Moses,

The firstborn of your sons you shall give to Me. You shall do the same with your oxen and your flock. Seven days it shall be with its mother; on the eighth you shall give it to Me. And you shall be men who are sanctified to Me. Exodus 22:29-31.

The reason why it was to stay seven days with its mother was that the seventh day meant the celestial man, 84-87, and that seven consequently means that which is holy, 395, 433, 716, 881. The reason why on the eighth day they were to be given to Jehovah was that the eighth day meant the continuation from a new beginning, that is to say, the continuation of love, 2044. In the same author,

The firstborn among beasts, which is given as the firstborn to Jehovah, no man shall consecrate it; whether an ox or of the herd, it is Jehovah's. Leviticus 27:26, 27.

In the same author,

The firstfruits of all that is in the land, which they bring to Jehovah, shall be yours (Aaron's); every clean person in your house shall eat them. All that opens the womb among all flesh which they offer to Jehovah, man and beast, shall be yours. Nevertheless you shall redeem the firstborn of man, and the firstborn of unclean beasts you shall redeem. The firstborn of an ox, or the firstborn of a sheep, or the firstborn of a goat you shall not redeem; they are holy. Their blood you shall sprinkle over the altar and burn their fat as a fire-offering for an odour of rest to Jehovah. Numbers 18:13, 15-18.

In the same author,

Every firstborn male that is born among your herds and among your flocks you shall sanctify to Jehovah your God; you shall do no work by means of the firstborn of your oxen, and you shall not shear the firstborn of your flock. And if there is a blemish in it, lameness or blindness, any ill blemish whatever, you shall not sacrifice it to Jehovah your God. Deuteronomy 15:19-22.

[9] Because 'the firstborn [among beasts]' represented the Lord and those who are the Lord's by virtue of love to Him, the tribe of Levi was therefore taken instead of all the firstborn, the reason for this being that Levi represented the Lord as regards His love. Also, Levi means love, for Levi is a name that means to cling to and to be joined together - and 'to cling to' and 'to be joined together' in the internal sense is love. This will in the Lord's Divine mercy be dealt with later on, at Genesis 29:34. Regarding the Levites the following is said in Moses,

Jehovah spoke to Moses. saying, Behold, I Myself will take the Levites from the midst of the children of Israel, instead of every firstborn, that which opens the womb, from the children of Israel; and the Levites will be Mine. For every firstborn is Mine; on the day I struck every firstborn in the land of Egypt I sanctified every firstborn for Myself in Israel; from man even to beast they shall be Mine. Numbers 3:11-13.

In the same author,

Jehovah said to Moses, Number every firstborn male from the children of Israel, a month old and over, and take the number of their names. And take the Levites for Me - I am Jehovah - instead of every firstborn among the children of Israel, and the beast of the Levites instead of every firstborn among the beasts of the children of Israel. Numbers 3:40-41, and following verses.

Also Numbers 8:14, 16-18. And the Levites were given to Aaron, Numbers 8:19, because Aaron represented the Lord as regards the priesthood, that is, as regards Divine love; for the priesthood represented the Lord's Divine love, see 1728, 2015 (end).

[10] Concerning the firstborn creatures however which represented the Lord as regards Divine spiritual love, and also the people who belonged specifically to the spiritual Church, the following is said in Jeremiah,

With weeping they will come, and with supplications I will lead them, I will bring them to springs of water in a straight path on which they will not stumble; and I will be a Father to Israel, and Ephraim will be My firstborn. Jeremiah 31:9.

This refers to a new spiritual Church. 'Israel' stands for spiritual good, 'Ephraim' for spiritual truth, who is called 'the firstborn' because the subject is a Church that is to be established in which the understanding - which is the holder of truth - is apparently the firstborn. Indeed Ephraim took Reuben's place and became the firstborn, Genesis 48:5, 20; 1 Chronicles 5:1. He did so because Joseph, whose sons were Ephraim and Manasseh, represented the Lord as regards Divine spiritual love. But fundamentally Israel, that is, spiritual good, is the firstborn. This is clear in Moses,

Jehovah said to Moses, You shall say to Pharaoh, Thus said Jehovah, My firstborn son is Israel, and I say to you, Send My son so that he may serve Me, and you have refused to send him; behold, I kill your son, the firstborn. Exodus 4:22-23.

Here 'Israel' in the highest sense is the Lord as regards Divine spiritual love, and in the relative sense those in whom spiritual love, that is, charity towards the neighbour, is present.

[11] In the case of the spiritual Church, in the beginning or when it is about to be established, it is the doctrine of truth that is the firstborn with the external Church and the truth taught by doctrine the firstborn with the internal Church - or what amounts to the same, the doctrine of faith is the firstborn with the external Church and faith itself with the internal Church. But once it has been set up, or is a reality among its members, it is the good flowing from charity that is the firstborn with the external Church and charity itself with the internal Church. When however the Church does not allow itself to be established, as happens when it is no longer possible for the member of the Church to be regenerated, it gradually retreats from charity and turns aside to faith. Furthermore it no longer concerns itself with life but with doctrine; and when that happens it casts itself into shadows and sinks into falsities and evils. In so doing it ceases to be a Church and brings about its own annihilation. This was represented by Cain, in that he slew Abel his brother - Cain meaning faith separated from charity, and Abel the charity which he annihilated, see 340, 342, 357, 362, and following paragraphs. Later on it was represented by Ham - and Canaan his son - in that he mocked Noah his father, 1062, 1063, 1076, 1140, 1141, 1162, 1179. After that it was represented by Reuben, Jacob's firstborn, in that he defiled his father's bed, Genesis 35:22, and at length by Pharaoh and the Egyptians, in that these afflicted the children of Israel. It is clear from the Word that all these were accursed, as the following shows:

Cain

Jehovah said, What have you done? The voice of your brother's blood is crying out to Me from the ground. And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand. Genesis 4:10-11.

Ham and Canaan

Ham, the father of Canaan, saw his father's nakedness and pointed it out to his two brothers. And Noah awoke from his wine. He said, Cursed be Canaan, a slave of slaves will he be to his brothers. Genesis 9:22, 24-25.

Reuben

Reuben, my firstborn, you are my strength, and the beginning of my power, excelling in eminence, and excelling in might. Unstable as water, may you not excel, for you went up to your father's bed; then you defiled it. He went up to my couch. Genesis 49:3-4.

This was why he was deprived of the birthright, 1 Chronicles 5:1. The same was represented by Pharaoh and the Egyptians, and therefore their firstborn sons and firstborn creatures were slain. This is clear from their representation as facts, 1164, 1165, 1186, for whenever anyone enters into the arcana of faith along the path of factual knowledge, he no longer believes anything, apart from that which he is able to grasp through sensory evidence and factual knowledge. In that case things which belong to the doctrine of faith, and above all those which are matters of charity, he perverts and annihilates.

[12] These are the considerations which are represented in the internal sense by the slaying of the firstborn sons and firstborn creatures of Egypt, referred to in Moses as follows,

I will pass through the land of Egypt during that night, and will strike all the firstborn in the land of Egypt, from man even to beast; and on all the gods of Egypt I will execute judgement; I am Jehovah. And the blood will be a sign on your houses where you are; and when I see the blood I will pass by over you, and the plague will not be on you for a destroyer when I strike the land of Egypt. Exodus 12:12-13.

'The firstborn of Egypt' is doctrinal teaching regarding faith and regarding charity, which is perverted, as has been stated, by means of facts. 'The gods of Egypt' on whom judgement would be executed are falsities. No plague would be brought by the destroyer where there was blood on houses means in the highest sense the place where the Lord as regards Divine spiritual love resides, and in the relative sense where spiritual love, that is, charity towards the neighbour, resides, see 1001.

[13] Further reference to Pharaoh and the Egyptians is made in the same book as follows,

Moses said, Thus said Jehovah, As at midnight I will go out into the midst of Egypt, and all the firstborn in the land of Egypt will die, and Pharaoh's firstborn who was to sit on his throne, even to the firstborn of the servant-girl who is behind the mill, and all the firstborn of the beasts. But on all the children of Israel not a dog will move its tongue, from man even to beast. Exodus 11:4-7.

And after that,

It happened at midnight, that Jehovah struck all the firstborn in the land of Egypt, from Pharaoh's firstborn who was to sit on his throne even to the firstborn of the prisoner who was in the dungeon, ¹ and all the firstborn of the beasts. Exodus 12:29.

The reason why it took place at midnight was that 'night' means the final state of the Church when there is no faith any longer because there is no charity any longer, 221, 709, 1712, 2353. In David,

He struck all the firstborn in Egypt, the beginning of powers in the tents of Ham. Psalms 78:51.

In the same author,

Then Israel came to Egypt, and Jacob became a sojourner in the land of Ham. God struck all the firstborn in their land, the beginning of all their powers. Psalms 105:23, 36.

'The tents of Ham' is the name given to the worship of the Egyptians, which is based on false assumptions that result from truth separated from good, or what amounts to the same, from faith separated from charity - 'tents' meaning worship, see 414, 1102, 1566, 2145, 2152, 3312, and 'Ham' faith separated from charity, 1062, 1063, 1076, 1140, 1141, 1162, 1179.

[14] This confirms yet again that 'the slaying of the firstborn of Egypt' had no other meaning. Now because all the firstborn of Egypt had been slain, and yet so that the firstborn might represent the Lord as regards Divine spiritual love and at the same time represent those who are governed by that love, [the Israelites] were commanded to sanctify all the firstborn the instant they were leaving. These matters are stated in Moses as follows,

Jehovah spoke to Moses, saying, Sanctify to Me all the firstborn, whatever opens the womb among the children of Israel; with man and with beast let them be Mine. You shall make over to Jehovah all that opens the womb, and every firstling of a beast, that are yours; the males shall be Jehovah's. And every firstling of an ass you shall redeem in the herd. If you do not redeem it, you shall break its neck. And all the firstborn of man among your sons you shall redeem. And it shall be - when your son asks you in time to come, saying, What is this? - that you shall say to him, By a strong hand Jehovah led us out of Egypt, from the home of slaves. And so it was, that Pharaoh hardened himself against sending us away, and Jehovah slew all the firstborn in the land of Egypt, from the firstborn of man even to the firstborn of the beasts. Therefore I sacrifice to Jehovah all that open the womb, the males, and all the firstborn of my sons I redeem. Exodus 13:1-2, 12-15; 34:19-20; Numbers 33:3-4.

From all these quotations one may now see what is meant in the spiritual sense by the birthright.

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